I didn’t set out to be a Woman of Mystery. Really, I didn’t–I’ve always thought the whole thing with secret identities was super-hokey.

But it appears that some folks don’t actually know what all I can do. That probably has a lot to do with having a number of different jobs, some of them concurrently. So I thought that maybe I’d write a post that just stands as a more chatty sort of CV, for future reference. I know I’ll be back in here to fiddle with the things I’ve left out, but this is basically me.

EDUCATION

I have 15 years’ teaching experience. Most of that is at the university level, but I substitute taught for middle and high schools for 3 years, where I was a special favorite of the foreign language teachers. I also have experience teaching short-term history and foreign language courses for homeschool collectives where kids to get instruction on subjects a little more technical or diverse than most parents can provide.

I’ve written whole courses, including websites and primary source collections, for Western Civ, Intro to World Religions, Women in Religion, Early and Medieval Christianity, and Rhetoric and Composition. I lecture, I organize group activities, I lead discussion groups, I write and grade exams, and I give one hell of a test prep session. And I am exactly the person you want to bring along on a trip to a museum or an historical site. (I may not be the person you want to go see a movie about medieval times with, though.)

I can train folks on skills commonly used in (but not exclusively by) community organizing. I’m a good consultant on issues of diversity, especially women’s and LGBT issues and neurodiversity, because I can effectively articulate the reasons why things do or don’t work.

EDITING/PUBLISHING

I offer professional services in copyediting and proofreading, as well as art direction. I edit for content, consistent style and voice, continuity, and flow. I can also check formatting in academic work using MLA or Chicago style. I’m good at highlighting problematic topics and language that might not be accessible or welcoming to every reader. And I’m like the kid from The Sixth Sense when it comes to proofreading: “I see typos. Everywhere.”

I have had paid gigs editing and/or proofreading academic papers, roleplaying games, board game instructions, marketing material, self-help books, and SF/F novels. I’m eager to branch out into editing more genres of fiction (I would rule the world at romance novel editing), and I’m looking forward to my first paid job translating a major work from French to English soon.

I adore doing art direction, especially for RPGs, because I get very clear images in my head from the text, and I’m good at describing them for artists to interpret. I include copious photo references (all digital links these days) for people, places, correct period costumes, weaponry, and other relevant details.

CREATIVE

I crochet, knit, cross-stitch, sew, and make jewelry, as well as a number of more or less useful one-off crafts. I brew herbal medicines in my kitchen, including “magic stuff” which may be the most useful substance ever invented. I perform tarot card readings (yes, it seems to work equally well over Skype, email, or Twitter). I blog, and I write short- and long-form fiction–I would dearly love to participate in an anthology. I can design meaningful multi-faith (or no-faith) rituals for any occasion, like weddings, memorials, or baby blessings. I’m good at public speaking, and have performed speeches, sermons, and MC duties. I’m designing my first card game; I’m also writing a roleplaying adventure that teaches social skills to kids on the autism spectrum.

You hear a lot in the wake of a big election about who has the mandate. This year, with all the time I’ve spent with gay friends on the marriage campaign, my first reaction to the word was, “With who? Gimme the dish!” But I got all excited for nothing—they just mean the same old tired definition. It seems to generally go along with a sweeping victory, but what exactly qualifies as “sweeping” (and even what qualifies as “victory,” sometimes) covers a range of outcomes you could drive a truck through.

But the historian in me got to wondering: Where did this concept of an authorization or endorsement of one side’s agenda come from?

The term mandate comes directly out of Latin, which is unsurprising, since most ideas of political power were defined—in one way or another—by those experts in bureaucracy, the Romans. But the etymology suggests something more of a public trust: mandate means “to give into the hand” (manus = hand; dare = to give). Romans used the past participle, mandatum, to mean something given into a person’s care.

By the 15th century, mandatum turns into mandat, which meant a legal or judicial order in early modern France. The wars of religion were already revving up, but there had been two sources for such orders for almost 1000 years: secular courts, run by a local magistrate, noble (often the same), or even the king; and canon courts, run by the Catholic Church. While secular courts dealt with problems of property, feudal allegiances, or the usurpation of the state’s prerogative to use violence, the canon courts claimed crimes with a moral or sinful dimension (e.g., marital disputes), as well as any crime committed by members of the clergy, which included not just priests and monks, but any member of the Catholic bureaucracy, including university students.

So there’s already both a political/legal sense of the word that existed alongside a very spiritual idea of trust and care. And the Romans weren’t the only ones to invest the word mandate with those dual meanings. Ancient China, starting in the Zhou Dynasty (1046-256 BCE), ascribed its rulers with the mandate of heaven. To the Western eye, the mandate of heaven looks like a version of the divine right of rulers. But in China, the endorsement of the divine depended on continued moral leadership (both leadership with morals and demonstrating exemplary morals), and if the leader was not sufficiently generous, just, conservative (in the small “c” sense of conserving tradition and resources for future generations), and observant of religious obligations, then Heaven would revoke its mandate. This could serve as justification—even an endorsement—for popular uprising and the overthrow of the regime. (1)

If that sounds similar to something American rebels against England could get behind, you’re not wrong. And, in fact, 1796 is the first time mandate is used in the modern political sense of approval of policies as communicated by the outcome of a vote. (2) Naturally, the only American politician whom everyone agrees had a mandate was George Washington. But while the Constitution provided a framework for elections, it’s clear that the Framers had no intention to ascribe endorsement of policy change to the outcome of those elections.

But that sure hasn’t kept our presidents from claiming that mandate. Andrew Jackson, who was elected after the Twelfth Amendment (1804) correlated the popular vote with the actions of the Electoral College, asserted that the President “was an immediate and direct representative of the people” in order to legitimize the changes he had in mind for the Bank of the United States. Woodrow Wilson is credited with giving voice to the idea that the President is the only nationally elected representative, saying “There is but one national voice in the country, and that is the voice of the President.”

Richard Nixon made the first direct use of the word mandate when he announced in 1973 that “Last November, the American people were given the clearest choice of the century. Your votes were a mandate, which I accepted, to complete the initiatives we began in my first term and to fulfill the promises I made for my second term.” But both Kennedy and Nixon in his first term were elected with only a plurality of the national vote (less than a 50% plus one vote majority), and Jimmy Carter received a bare 50.1% of the vote in 1976. Reagan won in 1980 with less than 51% of the national vote, yet the Vice-President-Elect claimed that Reagan’s victory was “not simply a mandate for change but a mandate for peace and freedom; a mandate for prosperity; a mandate for opportunity for all Americans regardless of race, sex, or creed; a mandate for leadership that is strong and compassionate….” (3)

Not that we’ve ever agreed with our opponents’ claims, or the extent of that mandate for proposing new policy. As presidential elections have become increasingly about the personal qualities of proposed leaders, and less about specifically communicated policy intentions, I think it’s worth looking back at where the idea of a mandate comes from. With the country so divided along ideological and party lines, it’s unlikely that we’ll see popular vote margins large enough to satisfy everyone that the winner has a clear endorsement from the people. Even Barack Obama, the first Democrat since Franklin Roosevelt to win back-to-back majorities of the popular vote and the Electoral College, obviously isn’t seen as holding a mandate from a significant portion of Americans.

But, more than ever, it’s important for our leaders to proceed knowing, as the Romans and Chinese knew, that they hold their power in their hands—they hold the people in their hands. And it is a fragile thing, so easily crushed by inattention and the flexes of muscle demanded by other parts of the job. Though Bush’s presidency represented it in absolutely no way at all, I appreciate the idea of “compassionate conservatism.” The people and their trust must be treated with compassion, not ruthless budgetary efficiency or wasteful military squandering, or neither of them can be conserved for the good of the country’s future.

Held in their hands, our leaders could easily squeeze out the civic feeling and confidence in good governing, exhausting those tender values before the next generation can refill those reservoirs with youthful optimism. The real mandate that every legislator must embrace is the one to earn our trust and preserve our faith in the institutions to which they want us to appoint them.

I’m a documentary whore. I absolutely adore them. Can’t get enough. The more esoteric the subject, the better. I’ve always enjoyed them, even as an admittedly weird kid, but I really fell back in love with them right after my second son, Griffin, was born. He was not what anyone would call “a sleeper,” and I found myself awake in the middle of the night more often than not. Fortunately, there always seemed to be an HBO documentary on demand, and I started actually looking forward to those sleepless nights when I didn’t have to relinquish the TV to children’s programming.

I like to keep my classroom style varied, and video is instrumental in demonstrating concepts with a single clip that it would take me an hour to explain, and even then, the students wouldn’t know what the thing I was describing actually looks like in practice. This is especially true in my religious studies classes. Being able to immerse them in the sights and sounds of holy places, and hear everyday practitioners and learned experts alike reiterate what I’m trying to teach is priceless.

I’ve assembled a list here of films that I find particularly good at demonstrating core concepts of the philosophy and practice of religion. Many, I’ve used in class; some are just personal favorites. They’re organized by topic the same way I organize my Intro to Religious Thought classes. This is just a handful of the amazing, thoughtful, incisive, unsettling, critical films being made about religion. Some of them are available on Netflix or Amazon Instant Video; many are commonly stocked in libraries. All are worth tracking down.

Sacred Time

The Last Wave, dir. Peter Weir (Criterion Studios, 1979) — And, of course, I start with a movie that’s not a documentary at all–I’m just that perverse. This is a weird, dated, surreal Australian film by the same director as Witness, Gallipoli, Dead Poets Society, and The Way Back. Richard Chamberlain (The Thorn Birds, Dr. Kildare) stars as a Sydney lawyer who takes on the case of some Aboriginal men accused of killing another one. Chamberlin starts dreaming of a huge flood, and his clients disclose tribal secrets that help him decode the dreams–he’s dreaming of the end of a cycle in Aboriginal time, when they will step into the Dreamtime, leaving the white world to be washed away. It’s a confusing, circular movie, but it’s the most effective demonstration of the Aboriginal concepts of non-linear time that exist nowhere in any society outside of Australia or Africa.

Sacred Space

Ganges, dir. Tom Hugh-Jones (BBC Warner, 2003) — A beautifully filmed look at the centrality of the Ganges River to India as a continent and Hinduism as a faith. They explore the river in its environment and its religious functions, all the way from its disputed origins high in the Himalayas, down to the rich delta at the bottom of the subcontinent.

In the Light of Reverence, dir. Christopher McLeod (Bullfrog Films, 2001) — This film is difficult to find, but so well worth it. The three chapters show the importance of the land to three different Native American groups, and how difficult it is to preserve them with their inherent worth isn’t visible or understandable to Anglo-Americans, who think there has to be a building or monument for a place to be holy. This movie will make you scream and cry, and maybe get involved in the fight to preserve these special places.

Sacred Acts

National Geographic—Inside Mecca, dir. Anisa Mehdi (National Geographic Video, 2003) — I had actually wanted to use the BBC documentary Hajj: Journey of a Lifetime, but it wasn’t available on DVD when I went to teach. Now, wonderfully, the whole thing is free on YouTube. But the National Geographic film is great, too. Only Muslims are allowed in Mecca during Hajj (the annual pilgrimage that’s part of an observant Muslims obligations, at least once in his/her life), so an entirely Muslim crew was assembled for each of these two films. They follow a variety of Muslims from all over the world through the hard physical and spiritual work of the Hajj. It’s fantastic for basic literacy about Islam, and experiencing such a moving journey.

Jesus Camp, dirs. Heidi Ewing and Rachel Grady (Loki Films, 2006) Even if you’ve grown up Christian, you may not know that places like the Bible camp in Colorado that’s depicted in this film exist, or what goes on inside them. It’s a harrowing look at the pressure put on kids as young as 5 and 6 to conform to a pretty extreme brand of Christianity. It raises some important questions about how and when to impose your own beliefs on children.

How to Cook Your Life, dir. Doris Dorrie (Lions Gate, 2008) This is a delightful movie about a Zen Buddhist monk and a chef in San Francisco. It perfectly demonstrates the idea that the most mundane, pedestrian things in our lives can become sacred acts with the right mindset. Don’t watch this if you’re hungry.

Sacred People

The Buddha: The Story of Siddhartha, dir. David Grubin (PBS Home Video, 2010) — A lovely documentary blending legend and history to tell the story of Siddhartha Gautama, the Indian prince who achieved enlightenment and became the Buddha.

10 Questions for the Dalai Lama, dir. Rick Ray (Monterey Video, 2007) — This is a very personal film, and though the narrator occasionally gets a little annoying in his self-centeredness, the Dalai Lama is so wise and happy and brilliant and wonderful that everything else fades into insignificance. He talks about the situation of his people’s exile from Tibet, the importance of science, and many of the central ideas of the Buddhist world view. I could listen to him talk forever.

The Devil’s Playground, dir. Lucy Walker (Wellspring, 2003) — This movie follows several Amish teenagers as they launch into a practice known as “Rumspringa,” when they leave the cloistered communities they grew up in and fully experience the “English” world. They swear like crazy, use drugs, go to drunken parties, drive cars, smoke, get jobs, wear jeans. It’s shocking to learn that every Amish person–people we think of as so sheltered and devout–intentionally tests the things of which the Amish life would deprive them. Even more surprising is how many of them choose at the end to leave it all behind and go back to their communities. It’s riveting.

Sacred Words

National Geographic: The Gospel of Judas (National Geographic Video, 2006) — Most people think the Bible has always looked the way it does now, but this film explodes that notion for once and for all. It tells the story of a remarkable document, which purports to be a Gospel written by the disciple Judas, whom the traditional four Gospels of the New Testament says betrayed Jesus to his death. The text is one of the gnostic gospels which interpret the lessons and life of Jesus very differently than the orthodox ones do, and it radically challenges our understanding of the Bible stories everyone hears every Easter. There’s a lot of dramatized action, which always rubs me a bit wrong, but the experts in the video and the story of the text itself more than make up for it.

Sacred Events

From Jesus to Christ: The First Christians, dir. William Cran (PBS Home Video, 2004) — This is a very long, four-part documentary, but it throws into high relief precisely what a messy, confusing, unpredictable origin Christianity had. It gives a ton of valuable information about the Mediterranean world Jesus was born into, the political and social climate that led to his death, the wildly varying (and competing) interpretations of Jesus’ message and life, and the weird horse race to become the “official” version of Christianity that the Roman Empire eventually embraced. It also features most of my favorite historians of Christianity, and it’s a good way to get to know them; many of the authors on last week’s book list are in this film. All this flies directly in the face of the tidy, sanitized, fait accompli history Biblical literalists would have you believe, but the truth is always messier and more interesting.

The Mormons: A Frontline/American Experience Special, dir. Helen Whitney (PBS Home Video, 2007) — Especially in this election year, it’s really important to know the origins and evolution of the only American-born brand of Christianity. This documentary talks to both the officials and the faithful of the Church of Jesus Christ of Latter-Day Saints today, but also its critics. It grapples with both the problematic aspects of Mormonism–such as its attitudes and actions toward Native Americans and African Americans–and the very troubling exercise of federal power to exterminate the Mormons. Whether you find it silly or compelling, it’s all American, and the imprint of this country’s ideals on the Mormon faith is indelible.

This list was so much harder than you’d think. I’ve read literally hundreds of books about religion and history over the past 15-20 years, so narrowing it down to a few essentials left me feeling like I was trying to find the most refreshing thimbleful of water in the river. The one “book” I wasn’t able to find in a linkable form to include is the current US Military Chaplain’s Handbook, but that’s a fascinating read. It appears to be primarily available in CD-ROM form, which makes sense, since it’s really a large collection of field manuals, devotionals, and other resources.

In the meantime, though, here are the best books I could think of for folks who may or may not have had an Intro to World Religions class in college at some point, but are otherwise not too informed about religion, even their own. Please, suggest your own books down in comments! I’ll have a list of movies that demonstrate important religious concepts or new perspectives that break our stereotypes for you next week.

Livingston, James, Anatomy of the Sacred, Sixth Edition. (Prentice Hall, 2008) This is the textbook I used for my most recent course on religious theory. It fits pretty well with my approach of looking at different facets of religious behavior and belief, and filling in variations on those themes from a wide variety of historical and contemporary religions. Because it’s a college textbook, it costs a stupid amount of money; on the other hand, used copies abound.

Eastman, Roger, The Ways of Religion: An Introduction to the Major Traditions. (OUP, 1999) I don’t use other people’s anthologies of primary sources, for the most part–I pull together a much more diverse selection of my own devising than any I’ve ever found in print, both for religion and history classes. But if I had to pick one for a religious studies class, I’d go with this one every time. It’s by far the most diverse, and the excerpts are nice and long (relatively speaking, to the rest of the field). If you haven’t ever heard the voices of faiths other than yours, I cannot possibly stress how important it is for everyone to read the actual sources themselves.

Meredith, Hickman, Rogers, and Kirkby, The Usborne Encyclopedia of World Religions: Internet-Linked. (Usborne, 2010) This is a “kids'” book, but like everything Usborne does, it’s a hell of a lot more informative than anything you’ll encounter in the vast majority of mainstream media. It’s also lavishly illustrated, something that’s really important as you try to wrap your head around new and foreign faiths, and it’s Internet-linked to all sorts of extra articles, pictures, and videos. This may actually be the very best place to start if you’ve never taken a course on world religion. NB: The link is to the book listing on the UK Usborne Publishing page, but Usborne books are available here in the States too, both through home distributors (think Tupperware, but with awesome books instead of burping plastic) and, increasingly, in retail outlets.

Swami Tapasyananda (trans.), Srimad Bhagavad Gita. (Sri Ramakrishna Math, 2003) You may have picked up a free copy of the Gita from a table on your college campus, but this is the edition of the essential (if not only) Hindu holy book recommended by a very smart and learned Krishnavite friend. It’s part scripture, part epic poem, part philosophical treatise, but it sums up with passion and poetry some of the most compelling concepts of Hinduism.

Beard, North, and Price (eds.), Religions of Rome (2 vol.). (Cambridge University Press, 1998) This is a very scholarly two-volume set–the first volume is synthesis and analysis of the religious landscape of the Roman Empire at its height, and the second is full of annotated primary sources (inscriptions, imperial proclamations, legends, and rituals). It’s geared toward the expert reader, but if you want to get a clear view of exactly how much like every other Mediterranean mystery cult Christianity was, and how fundamentally weird that was in the history of human religious practice, there’s no better starting place.

Wansbrough, Henry (ed.), The New Jerusalem Bible (Doubleday, 1999) My Latin and Roman History teacher calls this the “Scholar’s Bible.” The translation is directly from the original Hebrew and Greek by some of the best biblical experts in the world. It’s not the easiest version to read, but it’s probably the closest to the original text as we’re going to get.

Pagels, Elaine, The Gnostic Gospels. (Vintage, 1989) The discovery of the Nag Hammadi gospels in the 1940s revolutionized our understanding of Christianity in the decades following the life of Jesus. Most Christians get a very tidy, unified history of the development of the faith’s core principles–even the compilation of the Bible–when the truth is very far from that. We knew other gospels existed, but until the Nag Hammadi texts, we only knew them based on what more orthodox critics said about them. This book tells us about the Gospels of Thomas and Mary Magdalene, among others, and illuminates the radically different interpretations of Jesus’ life and message among his own followers.

Pagels, Elaine, The Origin of Satan: How Christians Demonized Jews, Pagans, and Heretics. (Vintage, 1996) Pagels is another historian whom it’s hard to go wrong with, much like Crossan, when it comes to the history of early Christianity. I also recommend this particular book, though, because it highlights the point at which Christianity was no longer the outcast under attack, but the dominant power that could attack others, even other kinds of Christians whose beliefs weren’t officially endorsed. It also helps us understand the anti-Semitic foundations of Christianity that reverberate into the present day.

One of the hats I wear upon my surprisingly pink head is that of a religious studies scholar. Believe me, I’m as shocked as anyone that I ended up that way, but there you have it. It’s mostly the fault of medieval studies–it’s pretty much impossible to become educated about the Middle Ages (not just in Europe, but in many cultures) without learning about the religions and the institutions they create.

But I started my inquiries about religion much earlier than grad school. When I went through an abusive relationship in high school that ended in sexual assault, I knew from my mother’s and grandmother’s examples that that was when faith was supposed to kick in and help guide me through dark times. But it didn’t, and I didn’t have a good reason why it didn’t, except that I hadn’t accepted my Methodist upbringing as deeply as I’d thought. Sure, I was Bible Trivia CHAMPION, and sang in choirs and ensembles from the time I was five, but when it came to unswerving belief in the tenets of Christianity? I just didn’t have it.

A lot of young people go through a crisis of faith like this at some point, and it’s pretty common for them to swing way out to the most diametrically opposed idea of religion that they can imagine, then gradually work their way back in to something pretty close to where they started. A kid raised Lutheran may flirt with Quakerism or (gasp!) atheism in their teens and 20s, but usually drifts back as they establish a career and family, ending up with, say, United Church of Christ.

Griffin says, "The Doctors are going to church." I guess Time Lords and Silurians are Unitarian Universalists too (note the flaming chalice, our religious symbol, in the center).

Did I do that? Oh, no. That would’ve been too easy. In my weird Asperger’s brain, I decided that I must have missed something in Christianity, so I set about re-reading the Bible, and a bunch of the Church fathers and modern theologians. When that didn’t yield an answer, I thought maybe Protestantism was the problem, so I looked into Catholicism. Nope, not there either. Maybe Jesus was the hitch? Judaism was fascinating, and I loved the ancientness of its traditions, but no, no faith there. I expanded my search gradually outward, into Asian religions and secular philosophy, in an ever-widening circle of texts and ideas. I loved so much of what I found–the beauty, the ritual, the breathtaking elegance and complexity of both physical and spiritual architectures–and I saw the pathways light up with common themes and practices. I found my own truth in a completely unexpected place, and years later, shocked myself right down to my boots by discovering an actual church home in Unitarian Universalism.

That bright skyline of connections stayed with me, though, and when I began my grad work in medieval Celtic history, I was drawn to the messy intersections where politics and faith collided, maneuvered, and eventually negotiated a common space in medieval culture. The space between what the Church was officially teaching and what the Irish people appear to have believed practically leapt off the page, and I started to pick at the stitches of Irish syncretism, or the meeting and merging of the island’s pre-Christian faith with the new Mediterranean import. Without the official government structure of Ancient Rome for support, and eventually to be co-opted by the Church, Ireland was a weird, awesome case study. I eventually found another, similar collision, on the other side of the world in medieval Japan, where Buddhism slid into Shinto like so many tectonic plates.

In my teaching, I returned again and again to the common threads among religions, which seemed so much more important and interesting than the differences. Even when I was teaching Early and Medieval Christianity, I found I couldn’t, in good conscience, teach about events like the Crusades without giving my students the basic grounding in Islam that they weren’t receiving anywhere else, even at a major university like Penn State. I made this a feature of my classes, and the students seemed grateful to be getting that information, especially post-9/11. A few students took exception to my treatment of their scriptures as, first and foremost, historical artifacts, rather than the direct word from on high; others might have been jolted by the way I talked about saints and wise men as both mortals and archetypes, instead of the uncritical figureheads populating their stories of faith. But, year after year, kids and adults alike told me how they’d gone to church their whole lives and never heard voices like the ones I brought into the classroom, or understood what sacred texts meant to be saying, and I’m proud and hopeful that the historical perspective prompted their own inquiries.

In a time when so much of our society and politics are influenced by the often-radical views of loud religious minorities, I think it’s worth shining a little light on the ideas and practices that bind us together. I want to share some of the sources and stories I’ve taught over the years, and I’ll probably end up doing it in roughly the format I designed for the last general religion class I taught: around the common themes of sacredness in terms of space, time, people, deeds, texts, and events. Let me make this clear: I’m not looking to change anybody’s mind, or convert anybody from one thing to another, or even challenge anybody’s faith. I have no agenda beyond asking the questions, and hopefully giving others a glimpse of that intricate web that connects us all. I’ll primarily talk about religion, which is the structure of beliefs and practices, as opposed to faith, which is the intellectual and emotional resonance of the truth humans seek. I’m always open to questions or counterpoints, but I want the dialogue to be open and respectful. Hopefully, we’ll all be able to see the value in each others’ values.

Last week, I started a new feature on the blog called Friday Night Lists, with the first of three lists of people I’d love to sit down with, around a dinner table, and talk the night away. Last week, I gave my picks from the pool of living participants. This week, I’d like to introduce you to my guest list drawn from all of history. Like last week, I’ll give a brief blurb about why I’ve picked each person, and I’ll provide a link, in case you’d like to learn more about the ones I’m introducing you to/reminding you of.

As with all my lists, I’ll inevitably forget someone–much footstomping and cursing will follow. So please share your picks, to help remind me in case my sons ever do manage to build a TARDIS out of a refrigerator box.

MY HISTORICAL GUESTS

Christine de Pizan: medieval author; philosopher. Her clever allegory City of Women books make the case for a feminist perspective on Christianity, without proposing that women’s only place in the world was as an empty vessel for children or the Holy Spirit.

Constance de Markievicz: politician; rebel; founder of the Fianna Eireann. She dressed like a man, sat at the table with the intellectuals who planned the 1916 Easter Rebellion, and trained the generation of boys and girls who would see through the dream of an Irish Free State.

Edward R. Murrow: journalist. Through the new medium of radio, Murrow brought the early days of World War II into American homes, fearlessly reporting from London throughout the Blitz, and from many other hazardous locations. As if that weren’t brave enough, he stood up to the McCarthy witch hunts in the name of free speech and accurate reporting.

Franklin Delano & Eleanor Roosevelt: four-term president of the United States; First Lady & activist. He engineered the New Deal and the American social safety net, then gave the nation a moral compass to get through World War II. She was a smart, welcoming First Lady, and an inspiring advocate for peace when she founded the United Nations. They weren’t perfect, but my admiration is boundless.

Hatshepsut: king of Ancient Egypt. She stands out as a fearless female leader in the midst of millenia of patriarchal influence. She wasn’t satisfied with the qualified, subordinate title of “queen;” she dressed and ruled like the great kings of the Nile.

Jim Henson: puppeteer; director; artist. Who could possibly envision everything from Sesame Street to the Skeksis, and a million sights in between? His respect for children, smart and wacky sense of humor, and gift for finding the humanity in every sock and stick was half of what defined my idea of imagination as a child.

John Lennon: singer/songwriter; artist; activist. Half of the greatest songwriting team of all time, he lived a second act that spread the word of love and peace, before ending far too soon.

Katharine Hepburn: actress; author. She was brainy, cool, elegant, funny, and smart-mouthed. I watched everything of hers I could find as a kid, much of it on the big screen, from “Kitty Foyle” to “The Philadelphia Story” to “The African Queen.” She brought immeasurable class and fearless grit to every aspect of her life. I even wear my long hair in a bun, in hopes that someday, it’ll just stay like that, just like hers.

Margaret Sanger: nurse; midwife; sex educator; founder of Planned Parenthood. She knew that a woman’s power over her reproduction was even more important for her ultimate health, wealth, and upward mobility than suffrage. As you wonder how birth control is even a topic for debate in 2012, spare a moment for dear Margaret and the sheer will and courage it took to fight that fight in public 100 years ago.

Oscar Wilde: author. He skips from whimsy to horror to cutting satire so fast, it gives a reader or theatergoer whiplash. He was persecuted as a political pawn for whom he loved, and he bore the humiliation and suffering with honesty and dignity, when his opponents had none.

Richard Holbrooke: diplomat. It pains me that he’s not on the list of Living Guests. His knowledge of such difficult regions of the world is sorely needed, as is his skillful, sensitive hand at negotiations which ended the Bosnian conflict in peace.

Samuel Clemens: author. Witty, insightful, playful, and profound, Mark Twain remains my favorite author of all time, bar none. Every time I read his work, there’s a new revelation.

Theodor Seuss Geisel: author/illustrator. Dr. Seuss’ books shaped my childhood as much as did Jim Henson, with their psychedelic, whimsical characters and cleverly wrought language. We hardly noticed the messages of basic human rights, environmentalism, and peace, but they left their mark.

Thomas Jefferson: author, inventor, architect, third president of the United States. He had a completely unique view of the world, and it gave us a future we’re still unfolding. I want to compliment him on his beautiful home and garden, then grill him on his notions of “inalienable rights.”

I’m five-eighths Irish, and it shows in all kinds of ways. I don’t tan–I just burn badly, then peel back to freshly-drowned white. My complexion also blushes impressively at the first whiff of emotion or alcohol. I’ve got a decisive jaw and a stubborn chin, and the attitude to back them up. I look damn fine in any and every shade of green. I’m hard-pressed to keep my toes still if there’s a spirited jig or reel playing. I’ve got a mighty temper, which rises and falls with sometimes alarming speed and whimsy. And I’ll take a chilly, misty, drizzly day–a “soft day,” to the Irish–over a cloudless 80-degree one hands down.

And oh yes: a significant number of my relatives are alcoholics.

My Grandpa Boyle, mobbed by the grandkids as usual. I'm top right; my sister lower right; 2 of many cousins on the left. Salt of the earth, my grandpa was.

Now don’t go getting on me for pandering to an ethnic stereotype. Not all Irish are drunks, probably not even a majority. But Irish social interactions have been lubricated by smoky whiskeys and beers as thick and dark as the new moon since time immemorial. (Don’t question me when use idioms like “time immemorial;” I’ve literally read the very earliest Irish historical documents.) And for so many people with Irish blood in their veins, it’s an understatement to say their relationship with alcohol is fraught with generations of experience and emotion.

And so it was with my paternal family. I’m descended from the Boyle clan, with a side order of Higgins, and I grew up in and near Milwaukee, home of the most epically huge and enthusiastic Irish Fest in North America. Holidays, christenings, birthdays, marriages, funerals, and occasional random weekends were spent in the wood-panelled basement of my grandparents’ home in a blue-collar suburb. (If you don’t know about the Irish and wood panelling, you need to pay more attention to Denis Leary.) On every available surface, there were either food or bottles of booze; with both, quantity over quality was the byword. Both were consumed at a steady pace, with the grit and determination of long-distance runners.

What I remember most about those parties–besides my cousins and slipping around on the tiled floor in my fancy shoes–was the volatility. The growing volume level, the slightly unbalanced quality to the adults’ laughter, and the overbroad, unmeasured gestures. The sudden snap of a frayed temper, the crack of an angry outburst. The atmosphere of precariously balanced danger. The longer the nights drew on, the more I instinctively shrank into myself, made myself smaller, so I wouldn’t upset the equilibrium.

My mom and father, high school sweethearts, in better days.

If it had only been at these parties, I’d probably be writing about this with more humor. But it was at home too, with no parties, no gaiety–just a staggering, slurring father, present in so many snapshots of my childhood. He worked hard, but there were weeknights he came home so hammered, he was still drunk when he walked out the front door the following morning. He’s a big man, 6 foot 4, and thickly built. Sometimes, he came home in the mood to play, but he couldn’t control his strength when he was drunk, and his horseplay often left at least one of us kids crying. Most nights though, if he didn’t just stumble into bed, he was angry and belligerent. I’m the oldest of us three siblings, so I felt it was my responsibility to protect us. We spent nervous hours crouched in the bathtub; the bathroom was the only door in the house with a lock.

My brother, sister, and I, right around the age when we all grew up very fast.

I was a pretty precocious kid, so when my mom finally demanded that he leave when I was about 8 years old, I was all for it. The next two years were hard, really hard, as my mom worked to support us on just her secretary’s salary–I shudder to think of what it would’ve been like if her parents hadn’t lived a mile away and been so generous with their time and resources. She knew the man who would become our stepdad from church–he was the Minister of Music, and she sang in the choir. She knew he’d been raised a teetotaler. Sure, he was 20 years older than her, but he’s a good man, and she knew he’d take better care of us all.

The rest of the Boyles knew my mom had given my father chance after chance after chance, but he refused to admit he had a problem, and they blamed the breakup on him. We’ve maintained very good relations with them all along, even after my father decided it was easier to think of us as dead for a while there. They supplied us with pictures of our new half-brothers from his second marriage, and they sent representatives to important events, like graduations and my wedding. I saw my father at a family reunion when I was 17. We hadn’t spoken for 8 years at that point; we wouldn’t speak again for another 17 after that.

My personal reaction to the alcoholism I saw rampant in that branch of the family tree was unusual, I guess. I decided as a child that I would never even taste alcohol until I was old enough to be sure that my personality was fully formed, and that it didn’t have addictive tendencies. Lots of my friends didn’t understand my adamant refusal to drink in a small town where drinking, having sex, and renting movies were the primary forms of entertainment, often performed in combination. But I’ve been fortunate to have a happy assortment of offbeat friends who took that quirk in stride.

I went to France my senior year of college–I would turn 21 while I was over there–and I went with the attitude that, if the occasion rose and I felt comfortable, I’d try a drink that year. But I wasn’t ready when I first got there, and the French college students just shrugged off my refusal of beer-based hospitality, and pointed me to the Coca-Cola. The real problem was with the French adults. “BWAH?!?!?” they would exclaim. “But you are in France! Everyone drinks in France! You can’t not have wine!”

Oops. Magic word: can’t. See, I’ve got this anti-authoritarian button that pops out when someone tells me I can’t, and it sounds like this: “Oh, I can’t, can I? Well, that cinches it. Just watch me.” And I didn’t drink the entire year–not on my birthday, not at any of the outrageously good meals, not in any of the charming cafés or brasseries, even though my hot chocolates and Cokes cost me 12 francs, and a beer would’ve cost me 7. That’s some fine Irish stubbornness for you there.

I had my first drink of alcohol on my wedding night, a champagne toast with my friends. The friends who’d been with me all through college and the year in France couldn’t stop exclaiming how mind-bendingly odd it was to see me drink. Some knew why I’d waited; they were happiest to see me let go of that shackle. Funnily enough, because I’d waited until I was a fully grown adult to start drinking, I’ve never been drunk. Between my Irish/German constitution, my plus-size physique, and my unwillingness to drink any alcoholic crap that comes along, getting me drunk is a damned expensive proposition, and I’d so much rather spend that money on books.

I reconnected with my father when we moved back to Wisconsin for a few years. I’m the mother of his only two biological grandchildren, and I felt it would be stingy and petty of me not to let him get to know them, and them him. He hasn’t aged particularly well, but when he grows out his beard and hair, he looks like a rather jolly Irish Santa. They send us gift cards at Christmas; I send them cards and drawings from the boys. I don’t like to think how I would’ve turned out if my mom hadn’t had the steel in her spine to leave him, and when it’s time to talk to my boys about drinking and drugs, I’ll tell them what my first 8 years were like, and why I’ve made the choices I have.

Family and history–they’re the most Irish things I have to share with them.

Connor, Cam, and I snuck off to see John Carter this weekend. Griffin, refusing to fall in with the family-wide cinephilia, couldn’t care less about the whole theater experience; he downright hates 3D movies–they give him horrible headaches. So we unceremoniously dumped him at a friend’s house, and the three of us reveled in two hours of pulpy fantasy goodness.

Reviewers have widely panned the movie as a “big-budget fiasco” and “the year’s first mega-disaster.” A few, like RopeOfSilicon.com’s Brad Brevet, not only took the movie at its popcorny fun face value, but also put the movie’s influences in the correct order–when the Guardian claimed that director Andrew Stanton must have pitched Disney with “Star Wars meets Avatar,” that reviewer made the same error as someone claiming that The Beatles were just rip-offs of Oasis. Brevet explains, “Throughout the history of cinema several sci-fi films have been inspired by the work of Edgar Rice Burroughs. Burroughs created the character of John Carter in 1912 and his stories have influenced a generation of filmmakers including George Lucas, James Cameron and Steven Spielberg. So if you see bits of Star Wars, Avatar and Indiana Jones inside John Carter don’t be surprised.” And, as a parent, this film adaptation passes the most important test–it had Connor scouring the shelves of our local Half Price Books so he could read the Barsoom series for himself.

This certainly isn’t the first time in recent years that a book or movie seems to have gotten the short end of the critical stick, just for being science fiction or fantasy. When George R.R. Martin’s epic fantasy series A Song of Ice and Fire was adapted as an HBO miniseries last year, NYT critic Ginia Bellafante turned her nose up at “the universe of dwarfs, armor, wenches, braids, loincloth,” and suggested that “normal” women would never choose to read or watch such a series, thus triggering righteous floods of nerdrage.

Bellafante (mostly) got away with these statements because fantasy has been increasingly marginalized in Western culture since the Enlightenment, relegated primarily to juvenile literature. No, obviously I’m not saying that only children read fantasy–duh, I read fantasy, folks. But part of why adults who read fantasy find themselves as the butt of abuse or jokes is because fantasy is something society expects us to outgrow. Think about one of the most common insulting stereotypes levied at sci-fi/fantasy fans: that they never leave home, never grow up, never get out of their parents’ basement.

[WARNING: I’m about to go all pedagogical on you here. I’ll provide links where I can, but it’s not meant to be a research paper.]

The secret about fantasy that most folks don’t know is that it was the most popular form of literature for centuries before the Enlightenment. “How could that be?” you may ask. “Wasn’t the pre-modern period dominated by the Catholic Church?” Yes, but here’s the twist–the Church was the primary purveyor of fantasy literature throughout the Middle Ages. They delivered it in the form of hagiography, or the genre of writing known as Saints’ Lives. Sure, these stories of good and righteous models of Christian values were important teaching tools for Church history and theological principals to a largely illiterate population, but if it had been all morals and no miracles, medieval listeners would’ve zoned out like the rest of us do during lectures.

Instead, Church writers folded in fantasy elements that modern readers would easily recognize: superhuman strength and endurance, monstrous beasts, mysterious lands, cosmic convergences, even the walking dead. For instance, Saints Anthony of Padua and Francis Xavier, among many others, were said to have bilocated, or appeared in two places at the same time, and Saint Collette foretold the future. When Saint Edmund was beheaded by the Danes, some versions of his Saint’s Life say that the head rolled away into the underbrush of a nearby forest, and was only found when his devoted subjects followed the howls of a wolf and found the animal calmly guarding the head from other predators. In other versions, it’s Edmund’s own decapitated body that plucks the missing head from its hiding place.

Even in this Christian icon, notice that the bowl of fire is the most prominent of Saint Brigid's symbols.

Woodcut depicting St Brendan and his companions celebrating Easter Mass on the whale's back. Yes, we now know that whales don't look like that.

Irish monks in particular, with their country’s millenia-old tradition of fantastical tales of heroes and holy men, had a knack for writing the most wildly imaginative and popular Saints’ Lives. Saint Brigit’s Life carries over many elements from the stories of the pre-Christian fire goddess of the same name, such as an unextinguishable flame at her abbey in Kildare. In tales of her auspicious youth, it’s said that Brigit’s mother had left her in a cradle at home, while she went out to gather sheep. From a distance, she saw a pillar of fire pluming through the roof of the house; panicked, she ran back, only to find the column of flame originating in baby Brigit’s crib, where the child lay happy and unharmed. Saint Brendan’s Voyages (Navigatio Sancti Brendani) included aspects of all great classical voyage literature, such as the Odyssey and the Aenaid. On his way, he encounters a sea monster, various devils, and magical animals. At one point, far out at sea, he wishes aloud that he and his companions could celebrate Easter Mass on solid land. A whale surfaced near their boat, and allowed Brendan and company to hold their services on its back.

Don’t fall for the old trope about the “Dark Ages” and how ignorant and gullible medieval people were, to believe stories like these. There were active debates about the nature of the allegory playing out in these stories, even as they were recopied and retold all across Europe. Medieval listeners could read the subtext in Saints’ Lives as easily as modern fantasy reader can pick up the underlying references and messages in Tolkien and C.S. Lewis. Hagiographers (writers of Saints’ Lives) included fantastic miracles, not just for entertainment value, but also to demonstrate an important Christian belief–that, through God, anything is possible.

As science developed and evidence-based explanations replaced the old myths and stories by which we interpreted how the world around us worked, miracles and magic gradually retreated from the realm of plausibility (though, to be completely fair, for the vast majority of the population, science was just as impenetrable a mystery as magic). Keith Thomas’ Religion and the Decline of Magic is a detailed, dense, and deeply researched guide to that transition; I can’t recommend it highly enough. Those who accepted tales of the unnatural in defiance of apparent laws of the universe were thought of as gullible, and it was assumed that only people who had no experience of the world–the uneducated lower classes and children–could appreciate or believe fantasy stories.

The need for escapism, though, never went away, and many of the greatest works of modern fantasy were written in (or in response to) periods of social tension, war, and economic hardship. We don’t believe in Edgar Rice Burroughs’ Barsoom any more than Tolkien believed in orcs, or medieval readers believed in Brendan’s sea monster. But a good story can make a bad situation better, even if only for the hours you spend in a darkened theater or sunk in a book. It’s no surprise that, following 9/11 and the economic crash, we’re suddenly awash in brilliant, compelling fantasy that both pays homage to and breaks down motifs that spring directly from pre-Christian mythology and medieval hagiography. And if it’s good for nothing more than a popcorn-munching, visually appealing (helloooo, Taylor Kitsch and Lynn Collins) brain break…well, we’re just following in our ancestors’ fantastic footsteps.

Reverb Broads 2011, December 21: If you returned (or went, if you’ve never been) to college to study anything you want, what would you major in, and why? (courtesy of Matt at http://thegeekygay.posterous.com) and December 23: If you could have any job, what would it be? (courtesy of Dana at http://simply-walking.com)

I am a teacher, simply put. Whatever I learn, I want to share with others–family and friends would probably agree that this happens whether they want it to or not. I wasn’t able to finish my doctorate at the university where I took my comprehensive exams, so if I could go back to college, my first priority would be completion of a degree to get me back into a classroom. I’ve been able to teach without the Ph.D., but adjunct teaching positions are both underpaid and insecure, and with so many Ph.D.s on the market right now, the few colleges hiring these days can choose applicants with doctorates, when previously they would have to offer a professorship to lure them in.

While the Ph.D. would be nice, because I really do prefer to teach at the college level, I’m not opposed to the idea of teaching high school, especially French. I substitute-taught for a few years, and I enjoyed those days in the French classroom far more than I expected to. My only reservation is whether my body could hack the physical demands of a schoolteacher’s schedule, but I’ve considered more than a few times the possibilities of getting certified. Honestly, it’s only the financial investment that’s prevented me from doing so.

I’m trained as a historian, and I love ferreting stories out of disparate records, but it’s all so I can tell those stories to others. Since the sources I’m most interested in are from other times and places, I think of languages as lock picks; the more tools I have, the more stories I can unlock. My B.A. is in French, which I’ve been learning since I was 11, and I’m still reasonably fluent despite the fifteen years since my last stay in a Francophone country. I also studied Latin for several years, a necessary exercise for any medievalist. Between those two and a good dictionary, I’ve got 50-75% comprehension of written or spoken Spanish and Italian, though I don’t have the grammar or vocab to form replies. Additionally, I can decipher texts in other languages I’ve studied: German, Anglo-Saxon, Old French (very different from the modern version), Old Irish, and Modern Welsh.

I could go to school from now until the day I die and not learn all the languages I would like to. I can’t be the only person with two wish lists of languages: the ones I want for study (Modern Irish, Scottish Gaelic, more Welsh, Old Norse, and Japanese), and the ones I want to learn for fun (Hindi, Arabic, more Italian, maybe Norwegian or Swedish).

Finally, every once in a while, I toss around the wild notion that it might be fun to go to seminary and get myself trained and ordained as at Unitarian Universalist minister. It’s not as disconnected from the rest of this as it may seem. World religions are an area of historical expertise for me, especially the connections among them–people tell the same kinds of stories, the world over, to explain the mysteries of life, which is what religion basically is. And UUs believe that there’s no One Right Path to truth, so all the linguistic and historical study I’ve already done gives me perspective on the variations of the human story, as well as its universality. There isn’t a whole lot of difference between lecturing and preaching, when it comes down to it, and I like to take care of people. Again, financial considerations keep me from really pursuing this, at least for the time being, but who knows? Whatever I end up doing, I’ll be the one behind the podium.

It’s Veterans Day, a holiday which I think is getting a whole lot more notice this year on this uncommonly parallel date. Of course, the day and the men and women it honors deserves this much attention every year, but we Americans aren’t particularly gifted at long memory, with such a skinny history on this continent, or laser focus, as our culture is built on perpetually scanning the horizon for the next and the new.

I’ve been incredibly blessed with extraordinary history teachers, from a very early age, as I’ve mentioned earlier. This only fed my inborn affinity and curiosity for the subject, so add what I’ve learned on my own perambulations to all the excellent instruction I’ve received. In all, I’d like to think myself pretty broadly informed about our past.

So I was shocked and kind of appalled at myself when I discovered a gap in the shape of a man named Norman Corwin. Corwin was a writer and producers of radio dramas for CBS, a colleague of Edward Murrow’s. He made weekly radio dramas throughout World War II, and because CBS was the underdog network, they gave him absolute free rein to do his war dramas however he liked, without having to show scripts or even titles to executives before the hour of its airing.

I’ll give you a minute to just imagine about a world where that happens.

On Armistice Day in 1945, his drama “On a Note of Triumph” aired to an estimated audience of 60 million listeners. America’s population as of July 1, 1945 is recorded as 139,928,165, so that’s almost HALF of the people in America, listening to the same thing at the exact same time. Again, take a minute to just imagine that. It’s a vaguely appalling thought, when we consider the things that get “big ratings” these days, though they’re just a fraction of the population compared to Corwin’s audience.

But they weren’t listening to anything like what we get in media these days. Carl Sandburg called On a Note of Triumph “one of the all-time great American poems.” This isn’t any exaggeration. It is elegant and poetic, reminiscent of Walt Whitman’s work. We just don’t write like this anymore, and we certainly wouldn’t expect an audience comprising half of all Americans — adult and child, more and less educated — to hang on every word of this kind of text anymore.

I found myself crying in the warehouse today, though, listening to some of the most beautiful literature I’ve ever heard in my life. I cannot urge you strongly enough to listen to the entire thing, but I want to share the passage called “The Prayer” here. I’ve got a lot to say about this passage — about the claims of moral rightness that it makes about science, for instance, so foreign from our current cultural notion of ignorance as somehow desirable — but I’ll do that later. For today, please just absorb Corwin’s words about sacrifice and justice and peace.

And share them, because if people made speeches like this, that articulated the best of America, in her halls of power, maybe we would look our veterans in the eye more often when we thank them for their service.

***

“The Prayer”

An Excerpt from On a Note of Triumph, by Norman Corwin (first broadcast on CBS May 8, 1945)

Music: Preparation: a slow, quiet, reverent theme which builds, not too quickly or obviously, under the Petition:

NARRATOR. Lord God of trajectory and blast,
Whose terrible sword has laid open the serpent
So it withers in the sun for the just to see,
Sheathe now the swift avenging blade with the names of nations writ on it,
And assist in the preparation of the plowshare.
Lord God of fresh bread and tranquil mornings,
Who walks in the circuit of heaven among the worthy,
Deliver notice to the fallen young men
That tokens of orange juice and a whole egg appear now before the hungry children;
That night again falls cooling on the earth as quietly as when it leaves Your hand;
That freedom has withstood the tyrant like a Malta in a hostile sea,
And that the soul of man is surely a Sevastopol
Which goes down hard and leaps from ruin quickly.
Lord God of the topcoat and the living wage
Who has furred the fox against the time of winter
And stored provender of bees in summer’s brightest places,
Do bring sweet influences to bear upon the assembly line:
Accept the smoke of the milltown among the accredited clouds of the sky:
Fend from the wind with a house and a hedge
Him who You made in Your image,
And permit him to pick of the tree and the flock,
That he may eat today without fear of tomorrow,
And clothe himself with dignity in December.
Lord God of test-tube and blueprint,
Who jointed molecules of dust and shook them till their name was Adam,
Who taught worms and stars how they could live together,
Appear now among the parliaments of conquerors
and give instruction to their schemes;
Measure out new liberties so none shall suffer for his father’s color
or the credo of his choice:
Post proofs that brotherhood is not so wild a dream
as those who profit by postponing it pretend:
Sit at the treaty table and convoy the hopes of little peoples through
expected straits,
And press into the final seal a sign that peace will come
for longer than posterities can see ahead,
That man unto his fellow man shall be a friend forever.